J. Edgar Bauer
Marco
Vassi:
"Metasex" and Zen Spiritual Search
Originally published
by: CESNUR / The Center for Studies of New Religions (Torino, Italy):
http://www.cesnur.org/2004/waco_bauer.htm,
2004.
Published here by permission of the author.
- Revised version -
"[Hillel] used to say, […] if not now, when then?
Pirkei Avot 1,
14
1. While sexuality was of paramount importance for authors such
as Walt Whitman or D. H. Lawrence, Marco Vassi took it on --in the words of
David Guy-- "as a kind of priestly vocation."[1]
Although Vassi published more that a dozen books, many essays and hundreds of
erotic stories that were eventually translated into German, Japanese and
Italian, the biographical information available is often uncertain, and at
times even contradictory.[2]
He was born in 1937 in New York City, and died of AIDS in 1987. According to
his own account, Vassi studied in the 1970s with several spiritual teachers,
including Bawa Muhaiyaddeen, Eido Shimano, Stanley Fischer and Hilda Charlton.
He also tested the communities of Bhagwan Rajneesh and Da Free John.[3]
From 1976 to 1981, Vassi did research on contemporary erotic possibilities,
"embodying and articulating the full range of metasexual forms, including
heterosexual neo-monogamy, gay romance and promiscuity, male lesbianism,
bisexual double-coupling, the triad, the swing, the orgy, and the
sadomasochistic ritual."[4]
His partially fictionalized autobiography The Stoned Apocalypse has been
issued as the first of ten volumes of erotic stories and novels published under
the title The Vassi Collection. Indicatively, this autobiography begins
with an epigraph from Gautama Buddha: "I truly attained nothing / from
total unexcelled enlightenment,"[5]
and ends with the lines: "There is only what is, and that is mute. / I
have stopped searching."[6]
2. In 1984, Vassi was asked by his friend Lee Lozowick to write
the foreword of his upcoming book Living God Blues[7],
in which he depicts the essential spiritual teachings of the Sufi-inspired Hohm
Community he founded in Arizona. Vassi agreed to write the presentation not
without "ambivalence", since although he respected Lozowick as a
spiritual master,[8]
he had "never been able to buy into his trip."[9]
Despite being only a three-page text, Vassi's foreword is a relevant source for
determining his basic spiritual stance. Characteristically, Vassi decided not
to read the book he was presenting in order to avoid writing "a polite
evasion or a principled refutation."[10]
There were, however, two things he knew about the book he could "recommend
unqualifiedly"[11].
One was the author, with whom he had been friends for seven years and whom
Vassi credits with playing "the best game of spiritual hardball
anywhere."[12]
The other was the title of the book. Vassi wholeheartedly welcomes Lozowick's
contention that God has got the Blues, since "[g]iven the abysmal quality
of the human condition, God should be down."[13]
Notwithstanding his general acknowledgment of Lozowick's spiritual stature,
Vassi clearly states the basic reason for his dissent. He notes: "A few
months earlier I'd made a formal break with all traditional spiritual
approaches, even contemporary radical models like Saqi's [i.e. Lozowick's].
I'd just had a book published that offered an alternative."[14]
The book to which Vassi refers is titled Lying Down. The Horizontal
Worldview and constitutes the most thoroughly-argued presentation of his
spiritual insights. Focusing on a radical critique of immemorial patriarchal
culture and its hierarchical structures, Vassi's book articulates his break
with all religious and spiritual traditions to date in the name of a "not
merely cultural but mutational"[15]
paradigm of religiosity.
3. In 1976, eight years before the publication of Lying Down,
Vassi edited and introduced a selection of texts under the title The
Wonderful World of Penthouse Sex. Radical Sex in the Establishment.[16]
According to Vassi, the standpoint of Penthouse and of the book he
issued was that "eroticism is, in and of itself, a valuable, happy, and
life affirming movement and needs no defense for its presentation."[17]
While the pieces of the book "all affirm the life impulse as it manifests
in erotic forms", they do not "attempt[] to set up standards of
behavior, but only [to] suggest[] possibilities for a wider appreciation of what
is metasexually possible."[18]
Intended to continue the work by Alfred C. Kinsey and Wilhelm Reich,[19]
the books offers a résumé of the phenomenon that has been widely dubbed the
"sexual revolution" and is often associated with "The Age of
Aquarius" inaugurated by "the psychedelic sixties".[20]
Clearly critical of "America, the land of the Puritan legacy,"[21]
Vassi observes that "the definition of 'normality' ha[s] evaporated in the
strong light of erotic revelation,"[22]
although "our society has as yet felt only the first tremors of true
erotic freedom."[23]
While conceding that we cannot "fully envision what a world would be like
if the erotic energy were completely liberated," Vassi holds for certain
that "the species would, for the first time in at least ten thousand
years, turn away from the destruction of other life forms, the poisoning of the
environment, and warfare among its own members […]."[24]
Against the backdrop of this promising vision, Vassi attempts "to
construct a new conceptual framework" for the individual's sexual freedom,
and to this end, he introduces "a new term into the English language"[25],
namely the libertarian-inspired concept of "metasex" as distinct from
reproductive-oriented "sex". Not surprisingly, Vassi's perhaps most
characteristic essay is titled The Metasexual Manifesto, and the book in
which it was eventually included The Metasex Manifesto.
4. Vassi had a keen sense of living in a period in which the
resources and possibilities inherent in the traditional understanding of
religion and sexuality had been exhausted. Thus, in his most audacious
speculations, Vassi envisaged the end of the "vertical worldview"
that has formed humanity since prehistoric times, and focused on the conditions
for a paradigm shift to a post-religious and metasexual world. Vassi's radical
exposure of religion and religiosities was informed by his intimate knowledge
of very diverse religious groups and communities, including all major religious
traditions except Judaism.[26]
During a lecture in 1975, Vassi made his critical standpoint particularly
clear: "Gurdjieff was a bald headed crank who died about twenty years ago,
a Turk who caused more mischief in his lifetime than Jesus, Buddha and Mohamed
put together."[27]
From Vassi's perspective, the sociological difference between mainstream
religions and alternative religiosities is only of secondary import, since both
are subservient of power structures that maintain them alive at the price of
emptying their meaning. Thus, while Vassi contends in general that
"Christianity is not only dead, but rotting,"[28]
he also castigates minority groups for the leader or guru ideologies on which
they all are based or which they develop in time. According to this scheme of
religious degeneration, originally promising insights such as that of the
Esalen psychiatric approach, are eventually "organized, ritualized,
jargonized, and finally turned into a religion."[29]
Indicatively, Vassi admits toward the middle of his autobiography that he
"was totally disillusioned with all the salvation scenes […]."[30]
By the end of the book, Vassi amplifies his hopeless depiction of the religious
landscape to a somber view of mankind's historical outcome: "The
civilization is rotten to its core. The entire bag, all two thousand years of
it in the Western world, and some six thousand years for as far back as there
are written records in the East. In fact, man is malignant at heart, a broken
spoke in the wheel of creation, a stupid bestial creature who is barely
redeemed by odd moments of decency."[31]
5. Vassi's explorations into diverse religious landscapes in
America and the Far East were marked from early on by the general perspective
of his Zen spiritual search. The fact that Vassi was introduced to Zen in Japan
and that he repeatedly compared himself with a Zen monk[32]
offers a relevant biographical context to his approach of existing religions
and religiosities with the mental attitude resulting from spiritual
enlightenment. Far from identifying himself with any religious historical
truths or making any ontological assumptions, Vassi developed a spiritual
stance that faute de mieux could be described as a paradoxical
religiosity of "no-religion". Such a stance can be traced back to the
teachings of some schools of thought within Zen Buddhism that were made known
in the West especially by Alan Watts in his popular essay Religion of
No-Religion.[33]
Closer to the present, the philosopher of religion and Buddhist scholar Arvind
Sharma has also touched on the issue of "no-religion" in connection
with his elaborations on the (non-)existence of the sacred.[34]
In the case of Vassi, "non-religious" enlightenment was closely
related to his contentions regarding the ending of the so-called "vertical
worldview" and of the resulting patriarchal structures that pervade
cultural history from its very beginnings. Consequently, Vassi's unmasking of
religious illusions leads up to the "horizontal worldview" he
propounded toward the end of his life. The religious spirit itself being one of
the ideological products of cultural verticality, Vassi's basic philosophic
intent is to open up an horizon that reckons not only with the "death of
God", but with the end of religion. It is not by chance that Vassi implicitly
claims a unique role in the history of the deconstruction of religion when he
asserts: "For half a century [Jiddu Krishnamurti] has traveled the globe
doing a Shiva's dance of destruction, razing all the temples and teachings of
the past five thousand years. But he has steadfastly refused to go beyond the
parameters of his 'negative intelligence.' He is to the spiritual tradition
what Einstein is to classical physics, the last of the old guard. He leveled
all that went before but is incapable of envisioning what might come after, in
the same way that Einstein balked at the implications of the new physics right
up until his death."[35]
In this context, Vassi stresses that Krishnamurti "has a point in denouncing
all the methods, systems and worldviews that spiritual teachers have
produced", but only to critique that "he has not grasped their
unifying principle, that of verticality […]."[36]
In the last resort, Vassi claims to go beyond Krishnamurti's negative diagnose
by envisioning an "horizontal worldview" designed to overcome the
hierarchical patterns of thought that led to humanity's historical bondage.
6. Invoking the testimony of Shunryu Suzuki, the founder and
first abbot of the San Francisco Zen Center in the Sixties, Vassi contends in
the opening paragraphs of Lying Down that "to inhabit one's posture
with real dignity, i.e., mindfulness and compassion, is
enlightenment."[37]
Further, he points out that the four postures – standing, sitting, walking and
lying down – are termed the "four dignities" in Buddhism. On these
assumptions, Vassi predicts a "planetary spasm of species
consciousness" that will eventually reveal the need of a paradigm shift to
the "horizontality" of lying down. In evolutionary perspective, Vassi
maintains that "from the moment, several million years ago, when we
altered our destiny by standing erect, until today, we have been shaped by the
single paradigm of verticality, and the 'shift' that is required now, quite
simply, is going horizontal."[38]
Writing in 1983, Vassi stressed that "[w]e are witnessing the end of the
vertical joyride, with all its splendors and horrors,"[39]
and pleaded for a worldview in which lying down is the most direct way to get
out of the way of the "Way". According to the post-religious
"meta-meta-way"[40]
Vassi sketches out, the horizontal position enables a new awareness of the
illusory but inevitable horizon in which human finitude is imbedded. Since
Vassi considered all religions, cults and churches to be inextricably knotted
in the hierarchical matrix of verticality, he was particularly receptive to
Krishnamurti's insights into the functioning of religious power, surmising that
the mission of this spiritual master "may turn out to have been something
like that of Moses for the horizontal paradigm."[41]
7. In accordance with his view of Vassi as a "sexual
explorer," Norman Mailer depicted his itinerary thus:
"Even for the late
fifties and sixties, Vassi carried it pretty far. He went way beyond
threesomes, foursomes, and more gala endeavors of the orgy. As a presumptive
heterosexual, he also voyaged past bondage and domination into personal
degradation. He uses the concept of degradation--it is his word--to describe
being cornholed by a dozen men in a Turkish bath; in short he did everything.
[...] He got into about every kind of sexual--that is, Metasexual--relation
possible with men and women; he even got married."[42]
Concurring with this assessment, Vassi underlines in his essay Beyond
Bisexuality, Vassi underlines that his "adventures had served a single
purpose: to exhaust all the subjective aspects of the sexual act."[43]
Further autobiographical evidence suggests that Vassi understood his own sexual
lifestyle as a pursuit of ultimate awareness of "how polymorphously
perverse we are."[44]
For the sake of articulating the complexities of his sexual experience and
attaining conceptual clarity, Vassi created and elaborated on the already
mentioned term of "metasex," which was intended to subsume all erotic
non-procreative behavior including celibacy.[45]
Since sex is "a vehicle for making babies,"[46]
there is, sexually, "only one way to do it: male and female in genital
intercourse."[47]
On this level, Vassi concedes that the index of sexual labels as presented in
Richard von Krafft-Ebing's Psychopathia sexualis[48]
makes sense. However, once sexual variety is seen "within the metasexual
purview these sub-categories [of Krafft-Ebing] are meaningless, [and] we must
find a new way to articulate our erotic experiences."[49]
Since according to strictly sexual criteria not only homosexuality and
bisexuality, but even contraception are perverse, Vassi pleads for abolishing
categorizations at the metasexual level, adducing that "if you are not
making a baby, there is no qualitative difference between what two men do
together and what a man and a woman do together."[50]
Despite superficial similarities with the discourse of other sexual
libertarians in the period, Vassi's contentions remain unique in that they are
contextualized within the post-religious paradigm of his horizontal world view.
In the last resort, the metasexual overcoming of the mere biology of
"sex"[51]
opens up a metaphysical dimension in which the elucidation and assessment of
the erotic as an unavoidable illusion takes place.
8. Sex being "a key to doorways of knowing"[52],
Vassi's sustained critique of the reductive way in which civilization in
general, and Western culture in particular has conceptualized the intricacies
of erotic life leads to his attempt to articulate what might be termed a new
grammar of the eroticum. In this grammar, the concept of "mode" is
meant to "provide a vehicle for grasping and communicating erotic behavior
and feeling [.]"[53]
As "the paradigmatic mood, within which the [sexual] activity takes
place," the concept of mode is intended "to displace all questions of
detail, number, and gender, and put sex and metasex in a more fluid
context."[54]
While procreative sex only allows for the "reverential mode" in
correspondence to the ethical imperatives of parenthood, metasex offers a gamut
of modes all dependent upon the capacity for compassion with regard to the
eventual sexual partner or partners. Beginning with the metasexual
"procreative mode" as a transposition of baby-making-sex into the
realm of non-biological, spiritual birth-giving, Vassi proceeds to distinguish
between the theatrical, therapeutic, romantic, masturbatory, and the Zen modes
of metasexuality.[55]
In his elaborations on these modes Vassi underscores their intimate connection
to spiritual and psychological healing as well as their immanent tendency to
overcome "modality" itself.[56]
Accordingly, the culminating Zen mode purports that "the concept of mode
is itself shaken, and finally burst open, until the conceptual curtain lifts
and all imagery dissolves."[57]
As a transmodal deconstruction of its antecedents, the Zen mode purports the
negation and supersedence of all instrumental mediations, since "[i]t
carries a unique sense of the moment's utter reality, and within that there lie
all the joy and terror of coming face to face with The Nakedness."[58]
From this perspective, the itinerary of the knowledge-seeking debauchee appears
as an ascesis antithetical of psychological repression and based on a spiritual
progression toward the immediacy of the real. With this in mind, Vassi's
pregnant formulation that "Bhodi Is the Body"[59]
can be understood in the sense of a enlightenment synonymous with the awareness
of immediate corporeality. It is not by chance that, in this context, Vassi's
basic line of argument aims at the dissolution of the prevalent sexual
categorizations in the light of a profounder comprehension of what is
attainable in and through the body. As Vassi asserts in Lying Down,
"patriarchy is on its last legs, but there can't be a return to matriarchy
either," so that what is needed is "to enter a holoarchical stage of
understanding in which both genders […] move toward the overall emergence of an
androgynous mind."[60]
9. According to Vassi's depiction of the new horizontal
paradigm, "being confined by unreal boundaries is what fundamentally
defines the human condition."[61]
In principle, the horizon is the human token of finitude, since it can be
transformed into an explicit object of knowledge and thus superseded, but only
to be replaced by an ulterior field of the unknown that constitutes the new
horizon of further epistemic achievements. Although man can overcome any given
horizon, the fact of his always being bound by the next one, is a reminder that
it is not possible to go beyond a last horizon "precisely because
it is an illusion."[62]
Since despite its unreality the horizon is everywhere and defines everything,
it is "not by climbing higher or probing deeper" that it can be
surpassed, but by ironically accepting "the absurdity of having reality
shaped by illusion." Against this backdrop, "lying down" appears
as Vassi's basic metaphor for letting ourselves be absorbed by the horizon, and
thereby achieve a mystical transcendence of the limiting illusion. On these
assumptions, Vassi describes his book Lying Down as "a crucible in
which the vertical [is] pulverized, and mixed with the horizontal essence, to
produce a different quality of being."[63]
10. Metasexuality is the locus of a holistic liberation from the
closures imposed by the overvaluation of procreative sexuality throughout
cultural history. Since for Vassi sex is only thinkable on the basis of the
binomial scheme of sexuality, he assumes that the sexual disjunction itself can
only be overcome at the level of the mind on account of its androgenic
fluidity. Thus, strictly speaking, the metasexual paradigm adds a new dimension
of the eroticum, but fails to transform the perception and understanding of the
biological intricacies of sexuality. Like other eminent sexual searchers and researchers
in the 20th century, Vassi was not aware of or ignored the
ground-breaking scheme of sexual distribution propounded by Magnus Hirschfeld
in the context of his "doctrine of sexual intermediaries", whose
first formulation goes back to 1896.[64]
Hirschfeld's doctrine is based on the assumption that the sexuality of the
individual results from the unique structural relatedness of different
descriptive levels of the sexual, each one of them occupying a specific
position between the poles of the masculine and the feminine. Although the
doctrine operates with the male/female opposition, men and women as such,
according to Hirschfeld, do not exist in nature, but just sexed individuals
combining male and female attributes on different sexual levels in unique
proportions. The resulting open-ended number of sexualities can therefore be
displayed, ideally, within a unified paradigm of sexual gradation in which each
individual constitutes a non-repeatable variation of male/female composites.[65]
Since Hirschfeld's doctrine of sexual intermediaries encompasses all biological
levels of sexual description, it purports a more radical overcoming of sexual
binarity than the one foreseen in Vassi's metasexual elaborations.
11. Sexualities being as diverse as the number of sexed
individuals, Hirschfeld's doctrine invalidates Vassi's basic assumptions
concerning the "natural" dichotomy of the sexes and its supersedure
by the salutary workings of the psyche. If the body itself is marked through
and through by sexual intermediariness, there is no reason for Vassi's
restriction of sexual fluidity to the realms of spirituality. More importantly,
Vassi's uncritical sanction of the binomial conception of sexuality compromises
the scope of his libertarian pursuits by failing to acknowledge the corporeal
anchorage of sexual alternatives as yet unrealized in the prevalent cultural
frameworks. It is not by chance that Vassi's theoretical instrumentality seems
hardly suitable to cope with the body-related perplexities of sexuality
resulting from genetic engineering, chirurgical sexual reassignments, and the
prospects of male pregnancy.[66]
As envisaged from the perspective of Hirschfeld's doctrine of inexhaustible
sexual variability, "nature" proves to be more "perverse"
than Vassi ever dreamed of.[67]
12. Vassi's foremost merit resides in his attempt to articulate
the eroticum within the overall framework of his post-religious reception of
Zen spirituality. However, his elaborations on the distinction between sex and
metasex and on their specific modes of deployment evince serious deficiencies
related not only to his understanding of the biological basis of sexuality, but
also to his analysis of the ethical implications of metasex. Given the
Buddhistic insistence on compassion for all sentient life and on the awe of
defenseless existence, it is disappointing that Vassi failed to deal with the
problem of unintended pregnancy as a result of metasexual activity and to
define theoretically his position with regard to abortion. It is however significant
that Vassi was, on a personal level, a pragmatic advocate of abortion, and even
took the issue in an unduly casual way.[68]
Despite his spiritual quest for "Nakedness", Vassi seems to have been
incapable of recognizing its reality in the helpless body of the unborn child.
Being aware that the "stupefying wonder of the universe is not what it is,
but THAT IT IS,"[69]
Vassi was always ready to castigate "[t]he entire process of
dehumanization which is the keynote of the ugly edifice of our cultured world
[…]."[70]
But his own Buddhistic sense of awe did not lead him to a critical examination
of the presumptive rights to decide against the survival of unborn human
beings. Given that Vassi's views do not contradict Camille Paglia's depiction
of the fetus as a removable "benign tumor"[71],
there does not seem to be much consistency in his realization of the ethics of
compassion as preached by Siddhartha Gautama. In this respect, Vassi could have
learned a lesson from his older contemporary Pier Paolo Pasolini, who also
pleaded for radical sexual liberties, while acknowledging the inviolable
dignity of unborn human life.[72]
[1]
Guy, David: The Red Thread of Passion. Spirituality and the Paradox of Sex.
Boston and London: Shambala, 1999, p. 139.
[2]
See Guy, David: The Red Thread of Passion, op. cit, p. 42. The following
supplementary information has been gathered from different sources: Ferdinand
William Vasquez-d´Acugno was born on November 6, 1937 in New York City. He grew
up in the Italian immigrant neighborhood of East Harlem in Manhattan. At the
time, his major influences were, as he wrote, "the medieval order of the
Church and Mafia, the tribal lessons of the streets, and discovering the magic
of reading." ( Vassi, Marco: "About the Author". In: Vassi,
Marco: Lying Down. The Horizontal Worldview. Santa
Barbara: Capra Press, 1984, p. 102. See also: Vassi, Marco:
The Stoned Apocalypse. New York: A Richard Kasak Book Edition, 1993, p. 27.)
Since in the spirit of cultural assimilation his parents had his name changed
to Fred Vassi at age thirteen, he published his first books under that name. In
the middle of his sophomore year he dropped out to enlist in the Air Force,
where he was picked up for Intelligence work. After a year-long intensive
course in Mandarin Chinese at Yale, he worked as a translator in Korea and
Japan, where he married and divorced two years later. During his years in Japan
he was introduced to Zen Buddhism at the Rock Garden of Ryoanji, in Kyoto. Back
in America, Vassi obtained a B.A. from Brooklyn College and began a master's
program in Psychology at the New School for Social Research. He next joined the
staff at the Institute for Holistic Personality Research where he designed
psychological experiments based on the work of Else Gindler and Wilhelm Reich.
Feeling that he was "ripe for a revolution" (Vassi, Marco: The Stoned
Apocalypse. New York: A Richard Kasak Book Edition, 1993, p. 29), Vassi also
studied Political Economy at the Center for Marxist Studies, esoteric
disciplines at the Gurdjieff Foundation, therapy at the Institute for
Bioenergetic Analysis and the Stanislavski Method at the Theatre of Encounter.
(See Vassi, Marco: The Stoned Apocalypse. New York: A Richard Kasak Book
Edition, 1993, pp. 8-10; 33-38.) In 1967, he continued his studies in
California and began a seven-year study of the work of Jiddu Krishnamurti while
experimenting with psychedelics. (See Vassi, Marco: Lying Down, op. cit., p.
103.) In 1969, he returned to New York where he began a career as a
professional writer.
[3]
See Vassi, Marco: Lying Down. The Horizontal Worldview. Santa
Barbara: Capra Press, 1984, p. 104.
[4]
Vassi, Marco: About the Author. In: Vassi, Marco: Lying Down, op. cit., p. 103.
[5]
Vassi, Marco: The Stoned Apocalypse. New York: Masquerade Books, 1993, p. 1.
[6]
Vassi, Marco: The Stoned Apocalypse, op. cit., p. 197.
[7]
Lozowick, Lee: Living God Blues. Prescott Valley, Arizona: Hohm Press, 1984.
[8]
Tellingly, Vassi depicts Lozowick as a "sufi siddha" and as one of
the foremost spirituals teachers since the Krishnamurtian revolution in the
United States (Vassi, Marco: Lying Down, op. cit., p. 83). Vassi also mentions
him among several "radical and traditional spirituals masters and
teachers" with whom he had studied (Vassi, Marco: Lying Down, op. cit., p.
104). In the autobiographical narrative, however, Vassi offers a less
flattening, more nuanced portrait of "Abraham Rubin", the name
Lozowick is assigned in the book. Vassi writes: "[…] I met Abraham Rubin,
a self-proclaimed Sufi master who looks, acts, and talks like an old Jewish
tailor. I learned little about the details of his life except that he has
travelled around the world many times, had been taught by Sufi and Zen masters,
and was an 'accredited' master in at least three schools. He actually had
diplomas on his wall attesting to the fact that he was enlightened. But Abe was
a goof. He was the kind of person who could pierce through to the heart of any
given situation and understand the humanity of it instantly, but he was
garrulous and cranky. […] It was impossible to take him seriously, impossible
not to love him. He wasn't what he claimed to be, but what he actually was, was
so much more." (Vassi, Marco: The Stoned Apocalypse,
op.cit., p. 143-144.)
[9]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. vii.
[10]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. viii.
[11]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. ix.
[12]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. ix.
[13]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. ix.
[14]
Vassi, Marco: Foreword. In: Lozowick, Lee: Living God
Blues, op. cit., p. viii. Emphasis added.
[15]
Vassi, Marco: Lying Down. The Horizontal Worldview. Santa
Barbara: Capra Press, 1984, p. 100.
[16]
Vassi, Marco (Ed.): The Wonderful World of Penthouse Sex. Radical Sex in the
Establishment. New York: Warner Books, 1976.
[17]
Vassi, Marco: Introduction. In: Vassi, Marco (Ed.): The
Wonderful World of Penthouse Sex, op. cit., p. 11.
[18]
Vassi, Marco: Introduction. In: Vassi, Marco (Ed.): The
Wonderful World of Penthouse Sex, op. cit., p. 12.
[19]
For a detailed analysis of Reich's positions concerning religion and sexuality
see: Bauer, J. Edgar: Wilhelm Reich: Organisierter Mystizismus, Genitales Elend
und die Bedeutung Christi. In: Bukumatula. Zeitschrift des Wilhelm
Reich Instituts. Herausgegeben vom Wilhelm Reich Institut. Wien: 1. März 2004,
pp. 4-30. The essay has also been published in: Emotion. Beiträge zum Werk von
Wilhelm Reich. Hrsg. von der Wilhelm-Reich-Gesellschaft e.V. Berlin: 16
(2004), pp. 40-61. Online version: Archive for Sexology: http://www.sexarchive.info/BIB/bauer03.htm.
[20]
See Vassi, Marco: Introduction: In: Vassi, Marco (Ed.): The Wonderful World of
Penthouse Sex, op. cit., p. 10.
[21]
Vassi, Marco: Introduction. In: Vassi, Marco (Ed.): The
Wonderful World of Penthouse Sex, op. cit., p. 11.
[22]
Vassi, Marco: Introduction. In: Vassi, Marco (Ed.): The Wonderful
World of Penthouse Sex, op. cit., p. 10.
[23]
Vassi, Marco: Introduction. In: Vassi, Marco (Ed.): The
Wonderful World of Penthouse Sex, op. cit., p. 12.
[24]
Vassi, Marco: Introduction: In: Vassi, Marco (Ed.): The Wonderful World of
Penthouse Sex, op. cit., p. 12-13.
[25]
Vassi, Marco: The More It Changes, The More It Stays The Same. Introduction.
In: Vassi, Marco (Ed.): The Wonderful World of Penthouse Sex, op. cit., p. 351.
[26]
For Vassi's negative view on the Hassidic and Reformed Jews of his Brooklyn
neighborhood see: Vassi, Marco: The Stoned Apocalypse, op. cit., p. 30.
[27]
Vassi, Marco: A Driving Passion. New York: A Richard Kasak Book Edition, 1993,
p. 153.
[28]
Vassi, Marco: The Stoned Apocalypse, op. cit., p. 130.
[29]
Vassi, Marco: The Stoned Apocalypse, op. cit., p. 101. See also Vassi's assessment
of the Tucson religious scene he frequented: "Tucson is a place that
breathes the religious spirit, although formal religion there, as everywhere,
has degenerated to empty social ritual." (Vassi, Marco: The Stoned
Apocalypse, op. cit., p. 126.)
[30]
Vassi, Marco: The Stoned Apocalypse, op. cit., p. 106.
[31]
Vassi, Marco: The Stoned Apocalypse, op. cit., p. 171.
[32]
See, for instance, Vassi, Marco: The Stoned Apocalypse, op. cit., p. 86, 138,
139. In correspondence to the Zen spiritual tradition, Vassi recurs in his
autobiography to specific Zen terminology and topoi to convey rather secular
ideas (see Vassi, Marco: The Stoned Apocalypse, op. cit., pp. 180, 185, 193).
During a series of lectures on eroticism delivered in New York in 1975, Vassi
stated that in 1968 he "had shaved [his] head and was walking around with
a staff being a Zen master." (Vassi, Marco: A Driving Passion, op. cit.,
p. 85.)
[33]
See Watts, Alan: Religion of No-Religion. In: Watts, Alan: Buddhism. The
Religion of No-Religion. The Edited Transcripts. Boston / Rutland, Vermont /
Tokyo: Tuttle Publications, 1999, pp. 33-48.
[34]
See Sharma, Arvind: Philosophy of Religion. A Buddhist Perspective. Delhi:
Oxford University Press, 1997, pp. 151-152.
[35]
Vassi, Marco: Lying Down, op. cit., p. 82.
[36]
Vassi, Marco: Lying Down, op. cit., p. 82.
[37]
Vassi, Marco: Lying Down, op. cit., p. 10.
[38]
Vassi, Marco: Lying Down, op. cit., p. 11.
[39]
Vassi, Marco: Lying Down, op. cit., p. 53.
[40]
Vassi, Marco: Lying Down, op. cit., p. 14.
[41]
Vassi, Marco: Lying Down, op. cit., p. 83. Against the background of
Krishnamurti's critical assessments, Vassi determines the fundamental role of
horizontality in his own life work when he underscores: "[…] I realized
that lying down wasn't the subplot of the text of my life history, but the
guiding principle and source of illumination of all my work for almost a
quarter of a century. I saw that it had been the real theme, informing
everything else all along." (Vassi, Marco: Lying Down, op. cit., p. 99.)
[42]
Mailer, Norman: Preface. In: Vassi, Marco: A Driving Passion. New York: A
Richard Kasak Book Edition, 1993, p. 6.
[43]
Vassi, Marco: Beyond Bisexuality. In: Vassi, Marco: The Metasex Manifesto. Erotic
Tales of the Absurdly Real. New York: Bantam Books, 1976, p. 171.
[44]
Vassi, Marco: A Driving Passion, op. cit., p. 132.
[45]
See Vassi, Marco: A Driving Passion, op. cit., p. 167.
[46]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 178.
[47]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 180.
[48]
See Krafft-Ebing, Richard: Psychopathia sexualis. Mit Beiträgen von Georges
Bataille, Werner Brede, Albert Caraco, Salvador Dalí, Ernst Fuhrmann, Maurice
Heine, Julia Kristeva, Paul Kruntorad und Elisabeth Lenk. München:
Matthes & Seitz Verlag, 1984.
[49]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 180.
[50]
Vassi, Marco: A Driving Passion, op. cit., p. 17.
[51]
See Vassi, Marco: A Driving Passion, op. cit., p. 16.
[52]
Vassi, Marco: Beyond Bisexuality. In: Vassi, Marco: The Metasex Manifesto, op.
cit., p. 171.
[53]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 180.
[54]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 180.
[55]
See Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., pp. 183-190.
[56]
See Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex Manifesto,
op. cit., p. 190.
[57]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 190.
[58]
Vassi, Marco: The Metasexual Manifesto. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 190.
[59]
See Vassi, Marco: Bhodi Is the Body. In: Vassi, Marco: The
Metasex Manifesto, op. cit., pp. 109-120.
[60]
Vassi, Marco: Lying Down, op. cit., p. 79.
[61]
Vassi, Marco: Lying Down, op. cit., p. 93.
[62]
Vassi, Marco: Lying Down, op. cit., p. 96.
[63]
Vassi, Marco: Lying Down, op. cit., p. 99.
[64]
The text referred to is: Ramien, Th. (= Magnus Hirschfeld): Sappho
und Sokrates oder Wie erklärt sich die Liebe der Männer und Frauen zu Personen
des eigenen Geschlechts. Leipzig: Verlag von Max Spohr, 1896.
[65]
See Bauer, J. Edgar: Der Tod Adams. Geschichtsphilosophische Thesen zur
Sexualemanzipation im Werk Magnus Hirschfelds. In: 100 Jahre Schwulenbewegung.
Dokumentation einer Vortragsreihe in der Akademie der Künste. Ausgewählt und
herausgegeben von Manfred Herzer. Berlin: Verlag rosa Winkel, 1998, pp. 15-45.
The essay has been reissued in: Seeck, Andreas (Ed.): Durch Wissenschaft zur
Gerechtigkeit? Textsammlung zur kritischen Rezeption des Schaffens von Magnus
Hirschfeld. Münster / Hamburg / London: Lit Verlag, 2003, pp. 133-155. Online
revised version: Archive for Sexology: http://www.sexarchive.info/BIB/bauer10.htm. For
a presentation of Hirschfeld's sexological ideas in English see: Bauer, J.
Edgar: "Magnus Hirschfeld." In: glbtq. An encyclopedia of gay,
lesbian, bisexual, transgender & queer culture. General Editor: Claude J.
Summers. 3 pages. www.glbtq.com,
2004.
[66]
For an overview of these issues see the chapter Challenging techniques
in: Wiston, Robert: The IVF Revolution. The Definitive Guide to Assisted
Reproductive Techniques. London: Vermillon, 1999, pp. 187-207.
[67]See
Bauer, J. Edgar: "43 046 721 Sexualtypen." Anmerkungen zu Magnus
Hirschfelds Zwischenstufenlehre und der Unendlichkeit der Geschlechter. In:
Capri. Herausgegeben vom Schwulen Museum. Redaktion: Manfred Herzer. Berlin:
No. 33, Dezember 2002, pp. 23-30. Online revised version: Archive for Sexology: http://www.sexarchive.info/BIB/bauer18.htm.
[68]
Vassi, Marco: The Stoned Apocalypse, op. cit., pp. 145 and 153.
[69]
Vassi, Marco: Bodhi Is the Body. In: Vassi, Marco: The Metasex
Manifesto, op. cit., p. 118.
[70]
Vassi, Marco: Bisexuality, Therapy and Revolution. In:
Vassi, Marco: The Metasex Manifesto, op. cit., p. 160.
[71]
Paglia, Camille: Sexual Personae. Art and Decadence from
Nefertiti to Emily Dickinson. New York: Vintage Books, 1991, p. 11.
[72]
On January 19, 1975 Pasolini published in Corriere della Sera his
far-reaching article "Sono contro l´aborto", which was later included
in his book Scritti corsari under the title "19 gennaio 1975. Il
coito, l´aborto, la falsa tolleranza del potere, il conformismo dei
progressisti." In the opening sentences Pasolini wrote: "Sono […]
traumatizzato dalla legalizzazione dell´aborto, perché la considero, come
molti, una legalizzazione dell´omicidio. Nei sogni, e nel comportamento
quotidiano - cosa comune a tutti gli uomini - io vivo la mia vita prenatale, la
mia felice immersione nelle acque materne: so che là io ero esistente. Me
limito a dir questo, perché, a proposito dell´aborto, ho cose più urgenti da
dire. Che la vita sia sacra è ovvio: è un principio più forte ancora che ogni
principio della democrazia, ed è inutile ripeterlo." (Pasolini, Pier
Paolo: Scritti corsari. Prefazione di Alfonso Berardinelli. Milano: Garzanti,
1981, p. 98) In Lettere luterane he explained: "Perché io sento con
particolare angoscia la colpevolezza dell´aborto? L´ho detto anche questo
chiaramente. Perché l´aborto è un problema dell´enorme maggioranza, che
considera la sua causa, cioè il coito, in modo così ontologico, da renderlo
meccanico, banale, irrelevante per eccesso di naturalezza." (Pasolini,
Pier Paolo: Lettere luterane. Torino: Einaudi, 1976, p. 25.)